Enrich (CC and other books)

Expressions researched:
"enrich" |"enriched" |"enriches" |"enriching" |"enrichment"

CC Adi-lila

The ācārya in the true sense of the term, who is authorized to deliver Kṛṣṇa, enriches the disciple with full spiritual knowledge and thus awakens him to the activities of devotional service.

CC Adi 1.47, Purport:

Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī states that the instructing spiritual master is a bona fide representative of Śrī Kṛṣṇa. Śrī Kṛṣṇa Himself teaches us as the instructing spiritual master from within and without. From within He teaches as Paramātmā, our constant companion, and from without He teaches from the Bhagavad-gītā as the instructing spiritual master. There are two kinds of instructing spiritual masters. One is the liberated person fully absorbed in meditation in devotional service, and the other is he who invokes the disciple's spiritual consciousness by means of relevant instructions. Thus the instructions in the science of devotion are differentiated in terms of the objective and subjective ways of understanding. The ācārya in the true sense of the term, who is authorized to deliver Kṛṣṇa, enriches the disciple with full spiritual knowledge and thus awakens him to the activities of devotional service.

Śrīla Rūpa Gosvāmī, in his Upadeśāmṛta, advises that to make rapid advancement in the cult of devotional service one should be very active and should persevere in executing the duties specified in the revealed scriptures and confirmed by the spiritual master. Accepting the path of liberated souls and the association of pure devotees enriches such activities.

CC Adi 2.117, Purport:

From the teachings of Lord Caitanya Mahāprabhu to Sanātana Gosvāmī (CC Madhya 22.65) we learn:

śāstra-yuktye sunipuṇa, dṛḍha-śraddhā yāṅra

"uttama-adhikārī" sei tāraye saṁsāra

"A person who is expert in understanding the conclusion of the revealed scriptures and who fully surrenders to the cause of the Lord is actually able to deliver others from the clutches of material existence." Śrīla Rūpa Gosvāmī, in his Upadeśāmṛta (3), advises that to make rapid advancement in the cult of devotional service one should be very active and should persevere in executing the duties specified in the revealed scriptures and confirmed by the spiritual master. Accepting the path of liberated souls and the association of pure devotees enriches such activities.

Adoration, servitorship, friendship, parental affection and conjugal love are the five primary relationships with Kṛṣṇa. The highest perfectional stage of the conjugal relationship, enriched by many sentiments, gives the maximum relishable mellow to the devotee.

CC Adi 4.34, Purport:

Incarnations of the Supreme Personality of Godhead appear in all the species of life, although this is inconceivable to the human brain. The Lord's pastimes are differentiated according to the appreciating capacity of the different types of bodies of the living entities. The Supreme Lord bestows the most merciful benediction upon human society when He appears in His human form. It is then that humanity gets the opportunity to engage in different kinds of eternal service to the Lord.

Special natural appreciation of the descriptions of a particular pastime of Godhead indicates the constitutional position of a living entity. Adoration, servitorship, friendship, parental affection and conjugal love are the five primary relationships with Kṛṣṇa. The highest perfectional stage of the conjugal relationship, enriched by many sentiments, gives the maximum relishable mellow to the devotee.

The potency of the Supreme Personality of Godhead that always enriches Him with transcendental bliss is not material, but the Śaṅkarites have accepted it as such because they are ignorant of the identity of the Supreme Lord and His pleasure potency.

CC Adi 4.60, Purport:

Hlādinī is the personal manifestation of the blissfulness of the Supreme Personality of Godhead, by which He enjoys pleasure. Because the pleasure potency is perpetually present in the Supreme Lord, the theory of the impersonalist that the Lord appears in the material mode of goodness cannot be accepted. The impersonalist conclusion is against the Vedic version that the Lord possesses a transcendental pleasure potency. When the pleasure potency of the Supreme Personality of Godhead is exhibited by His grace in the person of a devotee, that manifestation is called love of God. "Love of God" is an epithet for the pleasure potency of the Lord. Therefore devotional service reciprocated between the Lord and His devotee is an exhibition of the transcendental pleasure potency of the Lord.

The potency of the Supreme Personality of Godhead that always enriches Him with transcendental bliss is not material, but the Śaṅkarites have accepted it as such because they are ignorant of the identity of the Supreme Lord and His pleasure potency. Those ignorant persons cannot understand the distinction between impersonal spiritual bliss and the variegatedness of the spiritual pleasure potency. The hlādinī potency gives the Lord all transcendental pleasure, and the Lord bestows such a potency upon His pure devotee.

CC Madhya-lila

Due to pious activities, one can be enriched by four opulences: one may obtain birth in an aristocratic family, become highly educated, become very beautiful or get a sufficient quantity of riches.

CC Madhya 5.22, Purport:

Due to pious activities, one can be enriched by four opulences: one may obtain birth in an aristocratic family, become highly educated, become very beautiful or get a sufficient quantity of riches. These are symptoms of pious activities performed in one's past life. In India it is still current for an aristocratic family never to consider a marriage with a common family. Though the caste may be the same, to maintain the aristocracy such marriages are rejected. No poor man will dare marry the daughter of a rich man. Because of this, when the elderly brāhmaṇa offered the young brāhmaṇa his daughter, the young brāhmaṇa did not believe that it would be possible to marry her. Therefore he asked the elderly brāhmaṇa why he was proposing something unprecedented (asambhava). It was unheard of for an aristocratic person to offer his daughter to a person who was both uneducated and poor.

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains that a mundane person, being enriched by mundane opulences, must always know that the transcendental opulences of the advanced devotees are far more important than the materialistic opulences of a person like himself.

CC Madhya 8.127, Purport:

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains that a mundane person, being enriched by mundane opulences, must always know that the transcendental opulences of the advanced devotees are far more important than the materialistic opulences of a person like himself. A materialistic person with material opulences should not be very proud or puffed up before a transcendental devotee. If one approaches a transcendental devotee on the strength of one's material heritage, opulence, education and beauty and does not offer respect to the advanced devotee of the Lord, the Vaiṣṇava devotee may offer formal respects to such a materially puffed-up person, but he may not deliver transcendental knowledge to him. Indeed, the devotee sees him as a non-brāhmaṇa or śūdra. Such a puffed-up person cannot understand the science of Kṛṣṇa. A proud person is deceived in transcendental life and, despite having attained a human form, will again glide into hellish conditions. By His personal example, Śrī Caitanya Mahāprabhu explains how one should be submissive and humble before a Vaiṣṇava, even though one may be situated on a high platform. Such is the teaching of Śrī Caitanya Mahāprabhu as the ācārya of the world, the supreme spiritual master and teacher.

The devotee therefore has to cleanse his heart just as the Lord cleansed the Guṇḍicā temple. In this way one can be pacified and enriched in devotional service.

CC Madhya 12.135, Purport:

If a devotee at all wants to cleanse his heart, he must chant and hear the glories of the Lord, Śrī Kṛṣṇa (śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ (SB 1.2.17)). This is a simple process. Kṛṣṇa Himself will help cleanse the heart because He is already seated there. Kṛṣṇa wants to continue living within the heart, and the Lord wants to give directions, but one has to keep his heart as clean as Lord Caitanya Mahāprabhu kept the Guṇḍicā temple. The devotee therefore has to cleanse his heart just as the Lord cleansed the Guṇḍicā temple. In this way one can be pacified and enriched in devotional service. If the heart is filled with straw, grains of sand, weeds or dust (in other words, anyābhilāṣa-pūrṇa), one cannot enthrone the Supreme Personality of Godhead there. The heart must be cleansed of all material motives brought about through fruitive work, speculative knowledge, the mystic yoga system and so many other forms of so-called meditation. The heart must be cleansed without ulterior motive. As Śrīla Rūpa Gosvāmī says, anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (Bhakti-rasāmṛta-sindhu 1.1.11). In other words, there should not be any external motive. One should not attempt material upliftment, understanding the Supreme by speculative knowledge, fruitive activity, severe austerity and penance, and so on. All these activities are against the natural growth of spontaneous love of Godhead. As soon as these are present within the heart, the heart should be understood to be unclean and therefore unfit to serve as Kṛṣṇa's sitting place. We cannot perceive the Lord's presence in our hearts unless our hearts are cleansed.

CC Madhya 21.48, Translation:

Innumerable Vaikuṇṭha planets, which are just like different rooms of a treasure-house, are all there, filled with all opulences. Those unlimited planets house the Lord's eternal associates, who are also enriched with the six opulences.

Teachings of Lord Caitanya

The five primary rasas constantly remain within the heart of the pure devotee, and the seven secondary rasas sometimes appear and disappear to enrich the flavors and tastes of the primary ones. After enriching the primary rasas, they disappear.

Teachings of Lord Caitanya, Chapter 1:

The transcendental rasas, or relationships, can be divided into five. The initial stage is called śānta-rati, wherein one who is liberated from material contamination appreciates the greatness of the Supreme Personality of Godhead. One who attains this stage does not exactly engage in the transcendental loving service of the Lord, for this is a neutral stage. In the second stage, which is called dāsya-rati, a person appreciates his position as being everlastingly subordinate to the Supreme Lord, and he understands that he is eternally dependent on the causeless mercy of the Supreme Person. At that same time there is an awakening of natural affection, such as is felt by a son who grows up and begins to appreciate his father's benedictions. At this stage the living entity wants to serve the Supreme Lord instead of serving māyā, illusion. In the third stage, called sakhya-rati, transcendental love is developed, and one associates with the Supreme on an equal level of love and respect. As this stage is further developed, there is joking and such relaxed exchanges as laughing and so on. On this level there are fraternal exchanges with the Supreme Person, and one is free from all bondage. At this stage one practically forgets his inferior position as a living entity, but at the same time he has the greatest respect for the Supreme Person.

In the fourth stage, called vātsalya-rati, the fraternal affection evinced in the preceding stage develops into paternal affection. At this time the living entity tries to be the parent of God. Instead of worshiping the Lord, the living entity, as a parent of the Supreme, becomes an object of worship for the Supreme Person. At this stage the Lord depends on the mercy of His pure devotee and puts Himself under the control of the devotee to be raised. The devotee in this stage attains the position wherein he can embrace the Supreme Lord and even kiss His head. In the fifth stage, called madhura-rati, there is an actual transcendental exchange of conjugal love between the lover and the beloved. It is at this stage that Kṛṣṇa and the damsels of Vraja glanced at one another, for on this platform there is an exchange of loving glances, motions of the eyes, pleasant words, attractive smiles, etc.

Besides these five primary rasas, or relationships, there are seven secondary rasas which consist of laughing, having wonderful visions, entering into a chivalrous relationship, experiencing pity, feeling anger and experiencing ghastliness and devastation. For example, Bhīṣma related to Kṛṣṇa as a warrior in the chivalrous rasa. Hiraṇyakaśipu, however, experienced an exchange of the ghastly and devastating rasa. The five primary rasas constantly remain within the heart of the pure devotee, and the seven secondary rasas sometimes appear and disappear to enrich the flavors and tastes of the primary ones. After enriching the primary rasas, they disappear.

When that ecstatic state of being is enriched with love of Kṛṣṇa and the transcendental experience, one gradually attains to the mature oneness of spiritual life.

Teachings of Lord Caitanya, Chapter 14:

Persons who have been thoroughly cleansed by devotional service and are always joyful, being situated in elevated consciousness, who are very much attached to the studies of Śrīmad-Bhāgavatam, who are always cheerful in the association of devotees, who have accepted the lotus feet of Kṛṣṇa as the ultimate shelter of their lives, and who are pleased to perform all details of devotional service, have in their pure hearts the transcendental ecstasy of attachment. When that ecstatic state of being is enriched with love of Kṛṣṇa and the transcendental experience, one gradually attains to the mature oneness of spiritual life. Such spiritual life is not possible for those who are not situated in Kṛṣṇa consciousness and devotional service. This fact is further corroborated in the Bhakti-rasāmṛta-sindhu wherein it is said: "It is very difficult for the nondevotee to understand the taste of devotional service. Only one who has completely taken shelter of the lotus feet of Kṛṣṇa and whose life is merged in the ocean of devotional service can understand this transcendental pleasure."

If one is serious about understanding the transcendental nature of Kṛṣṇa, he should approach a person who is actually enriched with Kṛṣṇa consciousness.

Teachings of Lord Caitanya, Chapter 30:

"I am a Māyāvādī sannyāsī," Lord Caitanya protested. "I have no knowledge of the transcendental features of devotional service. By the greatness of Sārvabhauma Bhaṭṭācārya My mind has become clear, and I am now trying to understand the nature of devotional service to Lord Kṛṣṇa. Bhaṭṭācārya recommended that I see you in order to understand Kṛṣṇa. Indeed, he said that Rāmānanda Rāya is the only person who knows something about love of Kṛṣṇa. Therefore I have come to you upon the recommendation of Sārvabhauma Bhaṭṭācārya. Please, then, do not hesitate to relate to Me all the confidential affairs between Rādhā and Kṛṣṇa."

In this way Lord Caitanya actually took the subordinate position before Rāmānanda Rāya. This has very great significance. If one is serious about understanding the transcendental nature of Kṛṣṇa, he should approach a person who is actually enriched with Kṛṣṇa consciousness. One should not be proud of his material birth, material opulence, material education and beauty and with these things try to conquer the mind of an advanced student of Kṛṣṇa consciousness. One who thus goes to a Kṛṣṇa conscious person, thinking that he would be favorably induced, is deluded about this science. One should approach a Kṛṣṇa conscious person with all humility and put relevant questions to him. If one goes to challenge him, such a highly elevated Kṛṣṇa conscious person would not be available for any service.

Nectar of Devotion

Nārada tells Śrīla Vyāsadeva, "You have a son who is the greatest devotee of the Personality of Godhead, and I can observe that without any following of the regulative principles of devotional service, he is already enriched with many of the symptoms achieved by the execution of devotional service after many, many births."

Nectar of Devotion 17:

In the Skanda Purāṇa there is a statement about developing ecstatic love toward Kṛṣṇa simply by glancing. It is stated there, "When the inhabitants of Jāṅgala Province saw the Personality of Godhead, Kṛṣṇa, they were so stricken with feeling that they could not withdraw their glance from Him."

As far as heartfelt wishes are concerned, there is a statement in the Śuka-saṁhitā where Nārada tells Śrīla Vyāsadeva, "You have a son who is the greatest devotee of the Personality of Godhead, and I can observe that without any following of the regulative principles of devotional service, he is already enriched with many of the symptoms achieved by the execution of devotional service after many, many births."

Auspicious persons who are fortunate enough to be engaged in glorifying Your attributes and who actually know what Your transcendental position is do not even care to accept liberation offered by You. Because they are so transcendentally enriched, they do not care to accept even the post of Indra, the heavenly King.

Nectar of Devotion 33:

The four sages headed by Sanaka Muni addressed the Lord as follows: "Dear Supreme Personality of Godhead, Your reputation is very attractive and free from all material contamination. Therefore You are worthy of being glorified and are actually the reservoir of all places of pilgrimage. Auspicious persons who are fortunate enough to be engaged in glorifying Your attributes and who actually know what Your transcendental position is do not even care to accept liberation offered by You. Because they are so transcendentally enriched, they do not care to accept even the post of Indra, the heavenly King. They know that the post of the King of heaven is also fearful, whereas for those who are engaged in glorifying Your transcendental qualities there is only joyfulness and freedom from all danger. As such, why should persons with this knowledge be attracted by a post in the heavenly kingdom?"

Krsna, The Supreme Personality of Godhead

The chirping of the birds along with the cooing of the peacocks, surrounded by the whispering of the leaves in the trees, combine and present sound vibrations that echo one another. And this just enriches the beautiful scenery created by the trees here.

Krsna Book 13:

It is the duty of the spiritual master to disclose all confidential subject matter to the inquisitive and sincere disciple. Thus Śukadeva Gosvāmī began to explain why the killing of Aghāsura was not discussed until one year had passed. Śukadeva Gosvāmī told the King, “Now hear of this secret with attention. After saving His friends from the mouth of Aghāsura and killing the demon, Lord Kṛṣṇa brought His friends to the bank of the Yamunā and addressed them as follows: "My dear friends, just see how this spot is very nice for taking lunch and playing on the soft, sandy Yamunā bank. You can see how the lotus flowers in the water are beautifully blown and how they distribute their fragrance all around. The chirping of the birds along with the cooing of the peacocks, surrounded by the whispering of the leaves in the trees, combine and present sound vibrations that echo one another. And this just enriches the beautiful scenery created by the trees here. Let us have our lunch in this spot because it is already late and we are feeling hungry. Let the calves remain near us, and let them drink water from the Yamunā. While we engage in our lunch-taking, the calves may engage in eating the soft grasses that are in this spot."

They were so much enriched with the gopīs' feelings of separation that they enjoyed transcendental pleasure at every moment.

Krsna Book 35:

It is stated in Śrīnivāsācārya's prayer to the six Gosvāmīs that they left the material opulences of government service and the princely status of life and went to Vṛndāvana, where they lived just like ordinary mendicants, begging from door to door. But they were so much enriched with the gopīs' feelings of separation that they enjoyed transcendental pleasure at every moment. Similarly, when Lord Caitanya was at Jagannātha Purī, He was in the role of Rādhārāṇī, feeling separation from Kṛṣṇa. Those who are in the disciplic succession of the Mādhva-Gauḍīya-sampradāya should always feel separation from Kṛṣṇa, worship His transcendental form and discuss His transcendental teachings, His pastimes, His qualities and His entourage. That will enrich the devotees to the highest devotional perfection. Feeling constant separation while engaged in the service of the Lord is the perfection of Kṛṣṇa consciousness.

After giving the cows and maidservants, the King enriched the dowry by giving 9,000 elephants and a hundred times more chariots than elephants.

Krsna Book 58:

The queens of King Nagnajit were also very much pleased because their daughter Satyā got Kṛṣṇa as her husband. Since the King and queens were very much pleased on this auspicious occasion, there was a celebration all over the city in honor of the marriage. Everywhere were heard the sounds of the conchshell and kettledrum and various other vibrations of music and song. The learned brāhmaṇas showered their blessings upon the newly married couple. In jubilation, all the inhabitants of the city dressed themselves with colorful garments and ornaments. King Nagnajit was so much pleased that he gave a dowry to his daughter and son-in-law, as follows.

First of all he gave them 10,000 cows and 3,000 well-dressed young maidservants, ornamented up to their necks. This system of dowry is still current in India, especially for kṣatriya princes. When a kṣatriya prince is married, at least a dozen maidservants of similar age are given along with the bride. After giving the cows and maidservants, the King enriched the dowry by giving 9,000 elephants and a hundred times more chariots than elephants. This means that he gave 900,000 chariots. And he gave a hundred times more horses than chariots, or 90,000,000 horses, and a hundred times more menservants than horses. Royal princes maintained such menservants and maidservants with all provisions, as if they were their own children or family members. After giving this dowry, the king of Kośala Province bade his daughter and great son-in-law be seated on a chariot and allowed them to go to their home, guarded by a division of well-equipped soldiers. As they traveled fast to their new home, the King's heart was enlivened with affection for them.

By worshiping the Supreme Personality of Godhead, instead of being puffed up with material opulences one becomes enriched with spiritual advancement of knowledge in Kṛṣṇa consciousness.

Krsna Book 88:

In the Bhagavad-gītā the Lord states that anyone who surrenders unto Him surpasses the control of the three qualities of material nature. Therefore, since Hari's devotees are transcendental to the control of the three material qualities, certainly He Himself is transcendental. In Śrīmad-Bhāgavatam it is therefore stated that Hari, or Kṛṣṇa, is the original Supreme Personality. There are two kinds of prakṛtis, or potencies, namely the internal potency and the external potency, and Kṛṣṇa is the overlord of both. He is sarva-dṛk, or the overseer of all the actions of the internal and external potencies, and He is also described as upadraṣṭā, the supreme advisor. Because He is the supreme advisor, He is above all the demigods, who merely follow the directions of the supreme advisor. As such, if one directly follows the instructions of the Supreme Lord, as inculcated in the Bhagavad-gītā and Śrīmad-Bhāgavatam, then one gradually becomes nirguṇa, or above the interactions of the material qualities. To be nirguṇa means to be bereft of material opulences because, as we have explained, material opulence means an increase of the actions and reactions of the three material qualities. By worshiping the Supreme Personality of Godhead, instead of being puffed up with material opulences one becomes enriched with spiritual advancement of knowledge in Kṛṣṇa consciousness. To become nirguṇa means to achieve eternal peace, fearlessness, religiousness, knowledge and renunciation.

Lord Śiva is very quickly satisfied and very quickly dissatisfied also. So you try to satisfy Lord Śiva." Nārada also cited instances wherein demons like Rāvaṇa and Bāṇāsura were enriched with great opulences simply by satisfying Lord Śiva with prayers.

Krsna Book 88:

Once, Lord Śiva, after giving a benediction to a demon named Vṛkāsura, the son of Śakuni, was himself entrapped in a very dangerous position. Vṛkāsura was searching after a benediction and trying to decide which of the three presiding deities to worship in order to get it. In the meantime he happened to meet the great sage Nārada and consulted with him as to whom he should approach to achieve quick results from his austerity. He inquired, "Of the three deities, namely Lord Brahmā, Lord Viṣṇu and Lord Śiva, who is most quickly satisfied?" Nārada could understand the plan of the demon, and he advised him, "You had better worship Lord Śiva; then you will quickly get the desired result. Lord Śiva is very quickly satisfied and very quickly dissatisfied also. So you try to satisfy Lord Śiva." Nārada also cited instances wherein demons like Rāvaṇa and Bāṇāsura were enriched with great opulences simply by satisfying Lord Śiva with prayers. Because the great sage Nārada was aware of the nature of the demon Vṛkāsura, he did not advise him to approach Viṣṇu or Lord Brahmā. Persons such as Vṛkāsura, who are situated in the material mode of ignorance, cannot stick to the worship of Viṣṇu.

Renunciation Through Wisdom

Remembrance of Lord Kṛṣṇa's lotus feet destroys everything inauspicious and awards the greatest good fortune. It purifies the heart and bestows devotion for the Supreme Soul, along with knowledge enriched with realization and renunciation.

Renunciation Through Wisdom 2.6:

In the age of Kali the only process for attaining perfection is to hear, chant, and remember the holy name of the Supreme Lord. Numerous quotes from the scriptures substantiate this. All inauspiciousness is destroyed by chanting the all-auspicious name of Lord Kṛṣṇa. The Śrīmad-Bhāgavatam (12.12.55) confirms this:

avismṛtiḥ kṛṣṇa-padāravindayoḥ

kṣiṇoty abhadrāṇi ca śaṁ tanoti

sattvasya śuddhiṁ paramātma-bhaktiṁ

jñānaṁ ca vijñāna-virāga-yuktam

Remembrance of Lord Kṛṣṇa's lotus feet destroys everything inauspicious and awards the greatest good fortune. It purifies the heart and bestows devotion for the Supreme Soul, along with knowledge enriched with realization and renunciation.

Therefore, to remain beyond the reach of delusion and duality, one has to always remember and meditate on the beatific form of Lord Kṛṣṇa, who has a darkish complexion and is playing His flute. One must also remember and chant the holy name of Kṛṣṇa, which is nondifferent from Him, its nature being eternal, perfect, pure, and independent.

Light of the Bhagavata

In autumn all the reservoirs of water become enriched with growing lotuses. The muddy water again becomes normally clear and decorated, just as fallen, conditioned souls once more become spiritually enriched in devotional service.

Light of the Bhagavata 30, Translation and Purport:

In autumn all the reservoirs of water become enriched with growing lotuses. The muddy water again becomes normally clear and decorated, just as fallen, conditioned souls once more become spiritually enriched in devotional service.

We should not be disappointed in our muddy life of material existence, for as soon as we voluntarily take to the devotional service of the Lord our whole life becomes clear, like water in autumn. Devoid of our relationship with God our life is barren, but as soon as the muddy mind is cleared by spiritual association or cultivation of the human spirit the threefold miseries of material life are at once cleared off. Thus the lotus of knowledge gradually fructifies, and this gradual process of development ushers in transcendental bliss.